What is Mormon Studies?

Seriously. This is a real question. We’ve been so busy patting ourselves on the back about Claremont, USU, and Wyoming, that I have rarely heard anything interesting about what the category of Mormon Studies consists of (the Yale grad student conference was an exception to this, from what I understand). At T&S, Nate Oman reflects on whether or not to include his research on Mormonism as part of his Letter to the Dean. The response (so far) is that Catholic Studies and Islamic Studies exist, so why not Mormon studies? But this question is to side step the issue.

The Talpiyot Tomb of Jesus: A Sober Assessment

Here’s a link to an article on the Talpiyot tomb written by Jodi Magness of UNC-Chapel Hill and located on the Society of Biblical Literature website.  As you can guess from the title, her contribution is a sober assessment of the serious deficiencies of the Cameron production and its associated sensationalism.

While you’re there, feel free to poke around the SBL site… 

The Intellectually Ousted

I have been thinking a lot lately about ex-Mos. In so doing, I imagine what their excommunications are like, or what their mindset was like when they petitioned to have their ‘records removed.’ I even know some ex-Mos; some who have taken the long way back into membership, others who have left the church, and others who have left the church but cannot leave it alone (There was a great post at BCC over this, but I can’t find the link). Instead of concentrating on the ex-Mo himself, I have been thinking about all the people affected by the ex-Mos departure (assuming he/she decides to stay out and not seek a way back).

I may sound reductionistic, but it seems like there are two kinds of ex-Mos: 1) those who commit a sin the church considers egregious and are excommunicated, and 2) those who leave without committing serious sin, or who leave for intellectual reasons. In both cases, membership is revoked (ie, I’m not discussing the habitually inactive). It seems to me that the group who fall into the first category are generally welcomed back, given the hand of fellowship, and receive a lot of help along the way. However, I have known a few people (mostly from my days as a missionary a long time ago) who left the church for intellectual reasons. Their faith could no longer support Mormonism’s claims. With this latter group, I almost never saw the same heart-warming reactions among those affected by the ex-Mo’s decision to leave. Instead I noted contempt, disdain, abandonment, and often ridicule. Sometimes I wonder if things might have gone easier/smoother if the person who fled over intellectual disagreements had instead confessed to an (imaginary?) egregious transgression in order to avoid some of these post-membership complications.

Again, I know I might appear like I’m being overly reductionistic, but I do believe there is a kernel of truth in this. (If I could steer the comments, I would ask only those who have observed the same thing or something very similar to respond). In my sincere heart of hearts, I wonder why those who choose exile over intellectual incompatibility seem to receive ill treatment over those who fall victim to their passions.

Any suggestions why this may be?

Polygamy in the Book of Mormon

It struck me the other day that the one place in the Book of Mormon where polygamy is addressed is unabashedly opposed to polygamy. This is, of course, Jacob chapter 2 (and a little of chapter 3). However, it may surprise you to learn why Jacob was so opposed to polygamy.

A tentative list of general LDS biases in approaches to the Bible

Scholars have a tendency to operate on shorthand and stereotype whenever they feel like they can get away with it. It is a somewhat ironic tendency, in that they general also insist on a more detailed and topic-specific discussion if it is something that they care about.  Of such are life’s paradoxes, no?  (That one’s for you, Frank)

The Incoherence of the Flood

It’s been too long since I posted anything controversial so I guess I better start living up to my villain namesake. Actually, this discussion has probably already been done to death on the ‘nacle so feel free to ignore this post. It’s just that it’s one of my favorite heresies and never fails to stir up some conversation.

I’m a moderate Mormon, which means that I meet a lot of fellow LDS that think that I’m a flaming liberal because I’m not exceptionally conservative like they are. Trust me, there are some flaming liberals at this blog and yours truly is not one of them.

As an example, when I’m speaking with such people, I like to use the Flood as an example of how coming to see things taught within the Church from a different perspective has actually led me to receive greater insights and a stronger testimony. So lets dis the Flood, open our minds a bit, and walk away even happier with God.

Mormon Hermeneutics: A Modest Proposal

I have recently argued that Mormon biblical studies needs to be more critical of its hermeneutical stance rather than emphasize exegetical proof-texting if it is to be successful in the wider academy. I think that success is measured by overall interest by outsiders and the amount of interest it generates in me . I have also suggested a set of models (feminist and AfAm) that have gained a great deal of respect from many scholars, which blend the skills developed by modern historical-critical biblical studies as well as the insights that hermeneutics have shed on ’situated’ readings of the text. What these approaches have in common is an ethical lens that is used to measure the value of any particular text or interpretation. These approaches have brought ethics in the study of the Bible to the forefront. I would like draw upon these models’ use of an ethical framework for how the world should be as an example of how Mormons could produce a useful hermeneutic.

Sacrament Meeting Talk- Crucifixion and Resurrection of Jesus

I’ve been assigned to speak to my relatively new ward on Easter Sunday about the crucifixion and resurrection. The Bishop thoughtfully assigned me about two months ahead of time, with the side comment “I hear you’re quite the scriptorian.” I’m not sure what he’s expecting, but more importantly, what do I deliver? Clearly, something having to do with atonement, crucifixion and resurrection, but that’s no small topic. I’ve had about 15 different ideas, and I’ve just been jotting down thoughts, notes, passages, and themes. My goal is to edify, inspire, and educate.

Posters around the ‘nacle have been known to voice criticisms of SM talks in general and “inappropriate” Easter talks in particular. Here’s your opportunity, then, to tell me what to do BEFORE instead of criticizing after. All suggestions appreciated.

Apologetics: “Don’t we have Anything Else to Talk About?”

 The title for this post comes from the (slightly altered) title of a presentation given at a conference at Yale for Latter-day Saint students (doing work in religion). The presenter, a Yale Div School student, argued for moving beyond apologetics, except in certain circumstances. I would like to further examine the circumstances which make apologetics appropriate.

Religion 100

Like my buddies here at FPR, I’ve been thinking about the intersection of LDS life and biblical or religious scholarship.  For my part, I want to call your attention to three incidents that I think intersect at a significant point:  

–Jan Shipps’ quip to the effect that one wonders if LDS scholars “know how to operate in the professional world.” (Deseret Morning News, 21 Jun 2005) 

–a young man who implicitly suggested that the rest of Christianity was “lost and confused” without the Book of Mormon  

–a general practice of demonizing non-LDS Biblical or religious scholarship by using the expression “scholars say…” followed by some scary tidbit that is accurate but by no means reflects either consensus or  the range of current opinion 

I am going to ask that you trust me that the last two things occurred.  My argument does not depend on the details, so your discrete lack of curiosity will help preserve both privacy and dignity. 

What these three scenarios have in common is that the subject of each is in some fashion unable to deal productively with what might be called the religious other.  Why is this so?